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In the early 1800s, animal owners and local healers provided most veterinary care, and indigenous healing methods thrived around the world. Colonialism, global trade networks, and other circulations of animals led to disease outbreaks (epizootics). Rinderpest, imported by Europeans, destroyed about 90 percent of all wild and domesticated bovines in sub-Saharan Africa, causing devastating famines. European-model veterinary schools continued to spread around the world. Their graduates worked to reduce competition by developing laws and regulations that forbade non-graduates from practicing animal healing. Veterinary leaders envisioned "scientific" veterinary medicine, using microscopes and other tools. By working to establish microbiology, comparative pathology, and "one medicine," veterinarians were important co-creators of modern medicine and public health as we know them today. Ideas about disease causation included the roles of the environment and insects in spreading disease; the contagium vivum; parasitism; toxins; and several germ theories. Some veterinarians treated companion (pet) animals, whose owners valued them for emotional reasons. Associations for the humane treatment of dogs and other animals were established. Pet owners increasingly expected scientifically trained veterinarians to provide the same services for pets that their owner could expect at a hospital for humans.
From Ayurvedic texts to botanical medicines to genomics, ideas and expertise about veterinary healing have circulated between cultures through travel, trade, and conflict. In this broad-ranging and accessible study spanning 400 years of history, Susan D. Jones and Peter A. Koolmees present the first global history of veterinary medicine and animal healing. Drawing on inter-disciplinary and multi-disciplinary perspectives, this book addresses how attitudes toward animals, disease causation theories, wars, problems of food insecurity and the professionalization and spread of European veterinary education have shaped new domains for animal healing, such as preventive medicine in intensive animal agriculture and the need for veterinarians specializing in zoo animals, wildlife, and pets. It concludes by considering the politicization of animal protection, changes in the global veterinary workforce, and concerns about disease and climate change. As mediators between humans and animals, veterinarians and other animal healers have both shaped, and been shaped by, the social, cultural, and economic roles of animals over time.
The article considers how the use of duplicates and the practice of photography interacted in museums of ethnography, contributing to the ambivalent framing of ethnographic objects as items that can be both scientific specimens and works of art. It focuses on the Musée d'ethnographie du Trocadéro in Paris and on the key period of its reorganization between 1928 and 1935, which was central to the institutionalization of French ethnology. By examining the place of duplicates in this museum, as well as the major role attributed to photographs of objects and their materiality, the paper shows that these others of the ethnographic artefacts, often considered separately from their originals, still participated in the same project: the development of the museum and its growing cultural influence. While the duplicates positioned the museum in the various networks of the scientific community, the photographs appealed to the avant-garde, amateurs, African and Oceanian art dealers and the general public.
This article brings together insights from efforts to develop a global history of science and recent historical and sociological studies on the relations between science and religion. Using the case of the late Ottoman Empire as an example, it argues that ‘science and religion’ can be seen as a debate that travelled globally in the nineteenth century, generating new conceptualizations of both science and religion in many parts of the world. In their efforts to counter arguments that represented Islam as the enemy of science and progress, young Ottoman intellectuals wrote many texts addressing a specific European author, or an imagined, broad European audience in the mid- to late nineteenth century. These texts described a ‘science-friendly’ Islam of which not only Europeans but also ‘ignorant Muslims’ were unaware. Using examples from the Ottoman press, the article demonstrates how this effort involved separating Islam from the lived reality of Muslims, transforming the religion essentially into a text that referred to scientific facts or that instructed adherents to appreciate science. In their contributions to the debate on science and religion, these young intellectuals thus also defined themselves as the legitimate interpreters of Islam in the ‘age of science’.